It is no wonder, nor ought it to be deemed useless, that the Prophet so often repeats the same things, for we know how great was the hardness of the people with whom he had to do.

Now the Prophet says, Behold, I will deliver this city into the hand of the king of Babylon Had he simply said that the city would in a short time be taken, it would have been a general truth, not effectual but frigid.

As Zedekiah saw the people still doing their duty he despised his enemy; for as the city was very strongly fortified, he hoped to be able to preserve it a little time longer. Hence was the false hope of deliverance; for he thought that the enemy being wearied would return into Chaldea.

Here Jeremiah adds some comfort, even that Zedekiah himself would not be slain by the sword, but that he would die in his bed, and, as they commonly say, yield to his fate.

In peace, he says, shalt thou die, and then adds, with the burnings of thy fathers shall they burn thee, and lament over thee, “Alas! Lord.” Here is added another comfort, – that when Zedekiah should die, there would be some to bury him, not only in a humane, but also in an honorable manner.

Here Jeremiah only relates that he had delivered the message committed to him; and here is seen the Prophet’s magnanimity, for as it appeared yesterday, he was an unwelcome messenger; and though there was danger, yet Jeremiah performed his office, for he knew that God would not suffer the king to…

He again repeats that Jerusalem was then surrounded by the army of the king of Babylon, as well as the other cities of Judah, which he names, even Lachish and Azekah.

He says, that all the princes and all the people heard, who had come to the covenant, that every one should let his servant free, etc.; and then he adds, And they obeyed The verb שמע, shemo, is to be taken in a twofold sense; at the beginning of the verse it refers to the simple act of hearing, and…

He then adds, And they afterwards turned, that is, after they had heard and obeyed. The turning refers to a change of purpose, for they immediately repented of what they had done. They had felt some fear of God, and then equity and kindness prevailed; but they soon turned or changed.

Now follows the message: The Prophet had, indeed, said that the word of God had been committed to him, but he interposed this narrative, that we might know for what reason God had sent this message to the Jews.

This passage, as many others, clearly shews the great perverseness of the people. Certainly the Law spoken of here ought to have been well approved by the Jews, for they found that they were by a privilege exempted from the common lot of men, and had been preferred before all nations.

And ye now turned, and did what was right in my eyes, by proclaiming liberty every one to his neighbor: God seems at first to commend the people; and no doubt it ought to have been deemed praiseworthy, that the people, after having been reminded that they had perversely disregarded God’s law,…

The Prophet expostulates here with the Jews, as we said in the last Lecture, with regard to their perjury; for they had made in a solemn manner a covenant in the Temple of God, to set free their servants according to what the law prescribed.

Here the Prophet shews that a just reward was prepared for the Jews, who robbed their brethren of the privilege of freedom, for they also would have in their turn to serve after the Lord had made them free.

He pursues the same subject, – that perjury would not be unpunished. But here is described the manner of making an oath, even that they cut a calf into two parts, and passed between these parts Now we know that this was the custom in the time of Abraham, for it is said that he offered a sacrifice…

He adds, The princes of Judah and the princes of Jerusalem, etc. He does not here name them as though they were different persons, but he speaks by way of amplifying.

He confirms and explains what he had before said, and expresses how the punishment would be executed, – that he would deliver them into the hand of their enemies; and he adds, who seek their life, in order to shew that their enemies would not be content with the spoils, or with a moderate…

He repeats almost the same words, but yet he comes closer to the subject, for he names the enemies of whom he had spoken indefinitely before. He had indeed said that they would be cruel, and would seek their death, and would not be otherwise satisfied.

He shews the same thing in other words, but the repetition was not in vain, for what we read here seemed incredible to the Jews. For they raised up their horns when they saw the King Nebuchadnezzar departing from the city.